be "contaminated": "Among its spirituality subscales are meaning, values, and forgiveness subscales [containing] items such as... 'Knowing that I am a part of something greater than myself gives meaning to my life'... [and] 'It is easy for me to admit that I am wrong,' ... these positive traits could very well be the outcome or the results of spirituality. However, should they be part of the definition itself?... completely secular persons and atheists may experience these things as frequently or more frequently than so called 'spiritual persons" (p. 352). Others have empirically tested this issue for the BMMRSs Daily Spiritual Experiences Scale finding that it is composed of two factors - theism and civility — with many people who eschew religion and spirituality scoring highly on civility. In Research on Aging, Idler and other working group members reported results of in-depth analyses of data from administering the BMMRS in the 1998 General Social Survey. The various BMMRS questions "had the expected relationships with other measures of [religious] concepts. Overall, the instrument has the appropriate characteristics of reliability and validity to be used in further research." (p. 356). Another analysis of the same data suggested that the BMMRS "is useful for multiethnic research," and that the daily spirituality and values/beliefs scales could benefit by being combined (p. 446). Several researchers evaluated how well the BMMRS appeared to work when given to different populations. One study concluded that "most BMMRS measures are reliable and valid for use among adolescents" (p. 439). Another found that the "BMMRS is a viable multifactor measure of [religion/spirituality] for use with young adults" when the "wording on some items was slightly altered to be more inclusive of various religious traditions" (pp. 106, 110). A third reported that in a sample of midwestern US college students, "despite having a collection of items from 12 different domains, these items really constitute two major areas of interest: one relating to spiritual experiences and the other to religious involvements" (p. 194). In a population of patients undergoing rehabilitation, it appears that "the BMMRS assesses distinct positive and negative aspects of religiousness and spirituality that may be best conceptualized... as... (a) Spiritual Experiences... (b) Religious Practices... (c) Congregational Support; and (d) Forgiveness" (p. 146). Findings from Southern US adults suggested that the MMRS appears best at measuring "3 primary factors (Meaning, Spirituality, Religious Practices and Organized Religiousness) and 2 secondary factors (Guilt